The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 eBook

was? Indeed, the only inference that can be drawn
is that the entire chain of existences of a particular
being is not really a chain of connected links (but
that existences in succession are unconnected with
one another).[806] Then, again if the being that is
the result of a rebirth be really different from what
it was in a previous phase of existence, it may be
asked what satisfaction can arise to a person from
the exercise of the virtue of charity, or from the
acquisition of knowledge or of ascetic power, since
the acts performed by one are to concentrate upon
another person in another phase of existence (without
the performer himself being existent to enjoy them?)
Another result of the doctrine under refutation would
be that one in this life may be rendered miserable
by the acts of another in a previous life, or having
become miserable may again be rendered happy.
By seeing, however, what actually takes place in the
world, a proper conclusion may be drawn with respect
to the unseen.[807] The separate Consciousness that
is the result of rebirth is (according to what may
be inferred from the Buddhistic theory of life) different
from the Consciousness that had preceded it in a previous
life. The manner, however, in which the rise
or appearance of that separate Consciousness is explained
by that theory does not seem to be consistent or reasonable.
The Consciousness (as it existed in the previous life)
was the very reverse of eternal, being only transitory,
extending as it did till dissolution of the body.
That which had an end cannot be taken as the cause
for the production of a second Consciousness appearing
after the occurrence of the end. If, again, the
very loss of the previous Consciousness be regarded
as the cause of the production of the second Consciousness,
then upon the death of a human body being brought about
by a heavy bludgeon, a second body would arise from
the body that is thus deprived of animation.[808]
Once more, their doctrine of extinction of life (or
Nirvana or Sattwasankshaya) is exposed to the objection
that that extinction will become a recurring phenomenon
like that of the seasons, or the year, or the yuga,
or heat, or cold, or objects that are agreeable or
disagreeable.[809] If for the purpose of avoiding these
objections, the followers of this doctrine assert the
existence of a Soul that is permanent and unto which
each new Consciousness attaches, they expose themselves
to the new objection that that permanent substance,
by being overcome with decrepitude, and with death
that brings about destruction, may in time be itself
weakened and destroyed. If the supports of a
mansion are weakened by time, the mansion itself is
sure to fall down at last.[810] The senses, the mind,
wind, blood, flesh, bones (and all the constituents
of the body), one after another, meet with destruction
and enter each into its own productive cause.[811]
If again the existence of an eternal Soul be asserted
that is immutable, that is the refuge of the understanding,